Cultic Studies Journal, Vol. 8, No. 2, 1991, Page 25
the intentional physical abuse, sexual abuse or psychological abuse of a child by
persons who are in a religious cult and who are responsible for the child‟s welfare,
when such abuse is repeated and/or stylized and is typified by such other acts as
cruelty to animals, or threats of harm to the child, other persons, and animals, and is
performed to reinforce the cult‟s religious cohesion,
and that we define “group ritual child abuse” to mean:
the intentional physical abuse, sexual abuse, or psychological abuse of a child by a
group of persons responsible for the child‟s welfare, when such abuse is repeated
and/or stylized and is typified by such other acts as cruelty to animals, or threats of
harm to the child, other persons, and animals, and is performed to reinforce the
group‟s cohesion.
How Widespread is “Ritual Child Abuse,” Especially by Cults?
There is a widespread disagreement about the incidence and prevalence of “ritual child
abuse,” for a number of reasons:
1. There is no central public or private agency identified as the repository of information
about allegations, nor is there any legal requirement that individuals or agencies make
reports of allegations to any such central point.
2. Since the term “ritual child abuse” has been so imprecise, and has been applied to so
many different situations, it is difficult to count cases.
3. Since only a few states are attempting to define and prohibit “ritual child abuse,” the
convictions for behavior that seems to fit the phenomena are classified under existing
criminal statutes prohibiting physical and sexual assault.
4. Public support for the reporting of child abuse and child sexual abuse is only a few
decades old. Only recently have adults who experienced such severe abuse many years
ago begun overcoming the effects of psychological intimidation and come forward relating
their experiences.
5. Children and adults who have experienced sadistic psychological intimidation may have
symptoms of post-traumatic stress disorder or multiple personality disorder that are
similar to those of severe mental illness. Depending on the investigative, forensic, and/or
clinical skills of those intervening, accurate reports may be discounted, and delusions may
be accepted as factual.
6. Although some people have speculated that there is a large number of such groups who
ritually abuse children in a large conspiratorial network, there is no evidence of such a
linkage.
Part of the controversy over such cases as the Manhattan Beach, California (McMartin) case is
the inability of the professionals, to say nothing of the public, to agree on how a claim of cult
ritual child abuse is “validated.” Many knowledgeable professionals are understandably upset
that the media apply the standard of proof in criminal prosecutions --proof beyond a
reasonable doubt --as the criterion as to whether such acts occurred. It is unclear whether
the lesser legal standard in civil proceedings --proof by a preponderance of evidence --is
acceptable, given the legal doctrines that govern admissibility of evidence. Therefore, the
debate about the number of “valid” allegations of ritual child abuse and cult ritual child abuse
is based on complex, and perhaps unsolvable, philosophical debates about how we determine
“truth.”

Cultic Studies Journal, Vol. 8, No. 2, 1991, Page 26
What Do We Know About Cults That Ritually Abuse Children?
Although there is a growing body of knowledge about various cults, we know very little about
groups that ritually abuse children. Our limited knowledge is derived from the following:
1. clinical and forensic study of teenagers who dabble in the occult, especially in Satanic
symbols and rituals (in part through the influence of “heavy metal” rock music and the
drug culture), their acts of vandalism and animal mutilation, and the psychological effects
of such activities on the participants
2. clinical and forensic study of adults who voluntarily join the thousands of religious, quasi-
religious, and mystical cults and secret groups in American society, their practices, and
the harmful effects of such cults and groups on the participants
3. historical study of symbols and rituals associated with Satanic worship and
4. what is reported by clinicians who treat children and adults who have been (or allege to
have been) victimized physically, sexually, and emotionally in such a bizarre way by a
group of people that someone --the children, or adult survivors, or clinicians --has
labeled a cult.
Whether the knowledge from the first three sources is useful or even very relevant in helping
us understand anything about groups that abuse children is one of the major controversies in
the field.
For example, most religious cults and secular cult-like groups that have been studied have a
craving for increased membership, for both financial and psychological needs, and therefore
have some public visibility, usually with a charismatic leader. However, with respect to groups
alleged to molest children there is no such visibility. They seem to be extremely small “family-
based” groups who are so hidden that their numbers are impossible to estimate. In particular,
there seem to be no identified charismatic leaders of the various Satanist groups around the
country.
Some visible cults and cult-like groups are dangerous to the emotional and physical well-
being of their members, and may financially harm gullible contributors their practices may be
harmful to children of the members. For example, a cult‟s insistence on a subsistence diet and
a prohibition of bathing may injure their children‟s health. Similarly, a cult‟s fear of the outside
world may hinder their children‟s psychological development. However, there is no evidence
that such visible cults and groups are ritually abusing children.
Religious and secular cults are dynamic groups that can change over time. Many appear to be
currently benign, but can devolve into activities that are harmful to their members or
outsiders. Many were once considered to be dangerous, but have now become accepted
some of the major religions of the world --Christianity, Buddhism, and Islam --were once
considered to be cults. Cults and sects splinter off from major faiths, and from other cults
and sects periodically. In addition, scattered groups that worship demonic powers have
emerged throughout history. Unfortunately, many people assume that any religious cult that
is not part of a major faith is devoted to Satanism, is dangerous to adolescents, and may be
performing illegal acts, including ritual abuse of children.
The limited knowledge we have about child-abusing groups, combined with the spread of
literature and training about the dangers of cults, may send an erroneous message to the
general public --especially to families whose teenagers have dabbled in Satanism or whose
adult children are members of cults: that anyone involved in a group outside the mainstream
is at high risk for ritually abusing a child. There is no evidence that such fears have a basis in
fact.